法華義疏 3.153

3.153

「舍利弗如來知見」下，第二、嘆實智也。上以方便標知見故是權智，今直稱知見廣大深遠，名為實智。初句標知見下以四義歎之：照無不遍稱「廣」，超二乘之表為「大」，豎不見其底曰「深」，橫莫究其邊稱「遠」。「無量無礙」，舊云四等為無量，四辨為無礙，今依《法華論》說無障無礙。上標知見，次以二門嘆之：一、廣大深遠歎智無不圓；二、無障無礙嘆累無不盡。「力無所畏」者，從品初至此文，雖有諸佛及以釋迦，但是歎智慧義也。從此文下具歎一切諸德，非獨智慧甚深，一切諸德亦甚深無量。所以具嘆一切德者，有二種義：一者、以眾德為乘。今欲讚歎一乘，故備歎一切諸德。二者、惑者聞歎佛智甚深，謂餘德不爾，故稱歎餘德皆是甚深，非二乘所知也。十力是佛內德故初歎之，以知根識藥故說十力，以內了十境故外說無懼，故次顯無畏。「力無畏」者，歎佛智慧。「禪定解脫三昧」，歎佛功德。「禪」謂四禪，「定」謂四無色定，「解脫」則八解脫，「三昧」則是空無相無願。此之四門則是次第，初得四禪，次得四空定具足八禪，次得八解，以得八解之定故能證三空門也。然此中諸科皆是一體，隨義分之。功德積聚故名為禪，斂攝不散稱之為定，萬累都夷故名解脫，其心正直故云三昧。「深入無際」者，上別列八科諸德，今總歎之。於一一德佛皆窮其邊底，餘人不知其際畔故云無際。「成就一切未曾有法」者，上正嘆八科德猶未盡，故今總結歎也。

From "Śāriputra, the Tathāgata's knowledge and vision..." onward is the second [part], praising real wisdom. Above, because it indicated knowledge and vision by means of upāya, it was provisional wisdom; now directly praising knowledge and vision as broad, great, deep, and far-reaching is called real wisdom. The first phrase indicates knowledge and vision, and below praises it with four meanings: shining everywhere without exception is called "broad"; transcending beyond the two vehicles is "great"; vertically not seeing its bottom is called "deep"; horizontally not reaching its boundaries is called "far-reaching." Regarding "measureless and unobstructed," formerly it was said that the four immeasurables are measureless and the four unimpeded knowledges are unobstructed; now relying on the Fahua lun, it speaks of being unhindered and unobstructed. Above it indicated knowledge and vision, and next praises it through two gates: first, "broad, great, deep, and far-reaching" praises the wisdom as being completely round; second, "unhindered and unobstructed" praises the defilements as being completely exhausted. Regarding "powers and fearlessnesses": from the beginning of the chapter up to this passage, although there are all Buddhas as well as Śākyamuni, it was only praising the meaning of wisdom. From this text downward it fully praises all virtues; not only is wisdom extremely profound, but all virtues are also extremely profound and measureless. The reason it fully praises all virtues has two meanings: first, the multitude of virtues constitutes the vehicle. Now, wishing to praise the ekayāna, it therefore fully praises all virtues. Second, deluded persons hearing the praise of the Buddha's wisdom as extremely profound might think other virtues are not so; therefore it praises the other virtues as all being extremely profound, not known by the two vehicles. The ten powers are the Buddha's internal virtues, and therefore are praised first; because he knows faculties and recognizes medicines, the ten powers are expounded; because internally he comprehends the ten objects, externally he speaks without fear, and therefore next it reveals fearlessness. "Powers and fearlessness" praises the Buddha's wisdom. "Dhyāna, concentration, liberation, and samādhi" praise the Buddha's merits. "Dhyāna" refers to the four dhyānas, "concentration" refers to the four formless concentrations, "liberation" refers to the eight liberations, and "samādhi" refers to emptiness, signlessness, and wishlessness. These four gates are sequential: first one attains the four dhyānas, next one attains the four formless concentrations, completing the eight dhyānas; next one attains the eight liberations, and because one has attained the concentrations of the eight liberations, one is able to realize the three gates of emptiness. However, the various categories here are of one substance, distinguished according to their meanings. The accumulation of merits is called dhyāna; gathering and focusing without distraction is called concentration; the complete elimination of ten thousand defilements is called liberation; and the mind being upright and correct is called samādhi. "Deeply entered into the boundless" separately listed the eight categories of virtues above, and now praises them as a whole. In each and every virtue the Buddha completely exhausted its boundaries and depths, while other persons do not know its limits, hence it is called boundless. "Accomplished all unprecedented dharmas" means that the direct praise of the virtues of the eight categories above was not yet exhausted, and therefore now it concludes with an overall praise.